ణ జయ వకవచ

{॥ ణ జయ వకవచ ॥}

హౖవర 

రద ఉచ-
వస కవచం  మత న యద ృత ।
యణ మగ ం హలం మమ ॥ ౧॥

యణ ఉచ-
కవచం శృ న  శఙరస మతనః ।
ణ జయం మ సఽవయవ రణ ॥ ౨॥

 స దతం మతస య మ ।

ద షడరం మనం సర ప శన ॥ ౩॥

  చ కవ   మృశ  ।

అశజవ   సంశయః ॥ ౪॥

యద ృ పఠ ణః వతం పల ।

బవ వలశ యద ృ న శరః ॥ ౫॥

ర రభ ఽ రదతః ।

క జ  రణకః సయ ॥ ౬॥

రశ జ ఽభవ ర సః ।

యద ృ పఠ   శ తః ॥ ౭॥

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ౖష మ పఠ రదతః ।
యద ృ మవశ వలః పవనః సయ ॥ ౮॥

అగసశ లసఽభవ శతః ॥ ౯॥

॥ వకవచ ॥
ఓం నమః  చ మసకం  సఽవ ।
ఓం నమః  చ  లం సఽవ ॥ ౧॥

ఓం ం ం ం    సఽవ ।

ఓం ం ం ం  న    ॥ ౨॥

ఓం నమః య  య  కణం సఽవ ।

ఓం ం ం ం సంర క  క సవ ॥ ౩॥

ఓం ం ం పఞవ య  దనం సవ ।

ఓం ం మయ  ఽధరం   స ॥ ౪॥

ఓం ం ం ం య   సఽవ ।

ఓం ం ఐం మయ  వః సఽవ ॥ ౫॥

ఓం ం ం ం  య  ం సఽవ ।

ఓం ం ఐం ం ం ఈశయ  పృష ం సఽవ ॥ ౬॥

ఓం ం ం మృఞయ   సఽవ ।

ఓం ం ం ం ఈయ  రం సఽవ ॥ ౭॥

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ఓం ం ఈశయ  దరం   స ।
ఓం ం ం మృఞయ   సఽవ ॥ ౮॥

ఓం ం ం ం ఈశయ   క మమ ।

ఓం మశయ య తమం   స ॥ ౯॥

ఓం ం ం తయ   సఽవ ।

ఓం సశయ శయ   సఽవ ॥ ౧౦॥

ం ం  శః ఆం  శఙరః ।

ద  ం  ౖౠం వ చ ॥ ౧౧॥


ప ఖణ పరయం చన ఖరః ।
ఉత శః  ౖం ఈశరః సయ ॥ ౧౨॥

ఊ మృడః స  ఽ మృఞయః సయ ।

జ స  ఽన స గర స ॥ ౧౩॥

  ం  భక ం ౖ భక వతలః ॥ ౧౪॥

॥ ఫలః ॥
ఇ  కతం వత కవచం పరఽత ॥ ౧౫॥

దశ ల జౖవ  రవ త ।

య  ద కవ   భ వ ॥ ౧౬॥

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తవ  మఽఽతం వక వం న కస ।
కవచం ణ క ం అపం ర భ ॥ ౧౭॥

అశధ సహ జయ శ చ ।

స కవచస ఫలం ర   డ ॥ ౧౮॥

కవచస న వ భనరః ।

సరజః సర  మ భ వ ॥ ౧౯॥

ఇదం కవచం అ భ యః శఙర ।

శతలం జ ఽ న మనః  యకః ॥ ౨౦॥

॥ ఇ హౖవ   గణపఖ

ణ జ మ శఙరకవచ ం సర ॥

The above hymn belongs to the genre of poems known as kavacham. A kavacham
is an armour worn by soldiers in the battlefield as a shield to protect
them from enemies' weapons. In this hymn the devotee prays to Lord
Rudra to protect his limbs and from danger from all directions. There
are kavachams on many deities. This hymn is a rare amulet (kavacham)
of Lord Shiva. It is in Brahma Vaivarta Purana, Ganapathy Khanda,
chapter 35. The kavacha was given to Sage Naradha at his request by Lord
Narayana. The hymn appears as part of the narration of Parasurama's
penance on Lord Shiva seeking boons to fulfill his vow to destroy
twenty one generations of kshatriyas. Pleased with his penance Lord

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Shiva bestowed on him several astras, shastras, rare mantras, stotras
and kavachams such as Krishna Kavacham, Padma Kavacham, Durga Kavacham,
Kalika Kavacham, theabove shiva Kavacham etc. The kavacham was originally
given to Matsya Raja by the Sage Durvasa after bestowing the shadaxara
mantra. It is in the Kanva Shakha of Vedas. It is a most secretive one and
difficult to attain. Lord Narayana describes the benefits of chanting
the kavacham with devotion. Reciting this destroys sins and wards off
death.One attains (siddhi) fulfillment, attainment of this kavacham
by chanting it one million times and becomes verily like Lord Rudra
Himself. Without knowing this Kavacham a person will not attain siddhi
of Shiv mantra even if he repeats it ten million times. Performing one
million asvamedha sacrifices, hundred Rajasuya sacrifices and all other
sacrifices cannot become equal to one sixteenth of this Kavacham. The
person who chants this Kavacham becomes a Jivanmukta (liberated even
while living) and all knowing and attains supernatural powers. The
armours were used in olden days by solders during wars to protect the
user from enemies' weapons. In spite of their use solders have been
injured seriously or even lost their lives. People resort to using
various devices for their protection. The state employs a vast police
force and military to provide protection to people. In addition some
engage security guards for their protection. Ministers, governors and
high ranking officials get special security guards to protect them
round the clock. If we ask why all want protection it is to protect
themselves from pain and death. Still we see that they get attacked
and killed. Everyone values his life above all else. నతనః
యతరం దహ త says Mahabharata. We hear
that asuras did severe penanace and sought freedom from death, only to
be told that such a boon cannot be granted. One born is destined to

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die. Also the time of death cannot be foretold. Knowing all this no
one wants to die. This is a strange phenonenon. In Mahabharata there
is the episode in which King Yudishtira is confronted by a Yaksha who
puts questions to Yudishtira. One of the questions is what is the
great wonder.
శర? The king replies:
అహనహ  గచహ యలయ ।
ః రచ శరమతః పర ॥

But what happens in reality. Everyone still has fear. The fear arises from
various sources. The source may be sickness, accidents or death from
different causes. But still inspite of all the efforts, and ingenious
devices like insurance schemmes etc., there is still much uncertainty
about the efficacy of these items. Because the protection offered from
these devices all suffer from various deficiencies. So, they cannot
afford total security. One reason is they themselves are not secure
totally. Even gods like Indra live in fear. We learn from puranas that
the gods were routed and driven away from their homes by asuras like
Ravana and Mahabali. Further the positions like Indra and Brahma the
creator are obtained by merit (punyam). One enjoys the rich life there
and as soon as the stock of punyam is exhausted the person has to return
to this world and take another birth. Krishna says this in Gita (9-21).
 తం   సరకం లం   మర కం శ
Thus these lives in higher worlds are also subject to happiness and
grief. Krishna said this to His friend Uddhava (Bhagavatam 11-6-29,30).
క ఃద ర న ౖ నః ।
హభజ త ం ఖం మర ధణః ॥ (29)

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ం కం మదయం కల ।
హఽ భయం మతః పరపషః ॥ (30).

Meaning:- Doing throug those bodies deeds that but result in grief,
they again get new bodies. What happiness comes to mortals
in this process? The higher worlds as also the rulers of those worlds,
(who live upto a cycle) including Brahma the creator who has a
fabulously long life of ten thousand billion years has to be afraid of Me.
So if one wants a real protector that one should not have such
infirmities. Such a protector without any infirmity is only God.
The great Vaishnava acharya Shri Vedanta Desika tells this in his
Ashtabhujashtakam. (5).
అరవర యం థ తదనం న వ।
భయం తః  త క, ర తః  త త  ॥

Meaning:- O Lord! to get rid of fear I do not think that anyone other
than You is to be sought after. When You are kindly inclined
from where will fear arise? On the other hand, if You are not kindly
inclined who is there to protect me?
And again in Kamasikashtakam (8) he says:
త ర రః మౖః, త ర రః మౖః?
When You are there to protect me what use is there by others? If You do
not think of protecting me then again what use is there of others?
Because of the fact that God is the only real protector, the practice
of invoking the Lord's names in different parts of the body has been
in vogue from time immemorial. We find in Shri Bhagavatam the gopis
invoked God's protection in child Krishna's body after they found Him
playing on the huge body of Putana after she died. The following

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verses give this in detail.
ణ ప న రజరక ।
రం చశ శకృ ద  మః ॥ ౨౦॥

Having bathed the boy with the urine of a cow (which is held to be as
sacred as the water of the holy Ganga) and again sprinkling him with
the dust under the hoofs of cows (which is considered to be as good
as sprinkling with the totality of all sacred waters) they (further)
ensured his security by daubing him with cowdung (which is recognised
as another seat of goddess Lakshmi) at twelve points while uttering
(twelve different) names (of the Lord).(20).
(NOTE:-The twelve names to be uttered on such occasions and the twelve
limbs to be touched while doing so are specified in the following verse
of the Padma Purana.
ల శవం ణమద ।
వఃస  ధవం  న ం కణబ ॥

ం చ ద   చ మదన ।

మం కన   మనం మర ॥

ధరం మ  హృశం  కన  ।

పృ  పదభం చ కం దరం న ॥

Meaning:- One should visualise Keshava on one's forehead, Narayana on the

belly, Madhava on the breast and Govinda on the back of one's neck,
Vishnu in the right side of the abdomen and madhusudana on the right
arm, Trivikrama on the neck, Vamana on the left side (of the abdomen),
Sridhara on the left arm and Hrishikesa again on the neck, Padmanabha

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on the back and Damodara on the waist.)
పః సంసష స అ  కరః పృథ।
నతనథ లస జసమరత ॥ ౨౧॥

Having sipped water and assigned (a number of seed letters (representing

the first letters of the following eleven names of the Lord followed
by a nasal sound (Anuswara) separately to the (diverse) limbs of their
(own) body as well as to (the parts of) their hands, the cowherd women
next assigned the same seed letters to the limbs and (parts of) the
hands of the baby.(21)
అదఽ   మంసవ న య ఽతః కతటం జఠరం హసః ।
హృశవసర ఈశ ఇన కణం జం ఖమ ఈశరః క ॥ ౨౨॥

May Aja (the birthless Lord) protect your feet; Manman (the Lord adorned
with the KAustubha gem) your knees and Yagna (the deity presiding
over sacrifices) your thighs; Achyutha (the immortal Lord) your loins;
Hayagriva (the Lord endowed with the head of a horse) your abdomen;
Kesava (the ruler of even Brahma and Siva) your heart; Isa (the
almighty Lord) your bosom and Ina (the master) your throat; Vishnu
(all pervading Lord) your arms; Urukrama(the Lord with long strides)
your mouth and Ishvara (the supreme Lord) your head. (22).
చతః సహగ హర ప తరరర మజనశ ।
 రః  హలధరః షః సమ  ॥ ౨౩॥
 శఙ ఉయ ఉపన 

May the wielder of a discus stand (as your protector) before you and Sri
Hari endowed with a mace behind you; the slayer of Madhu ans Ajana
(the birthless Lord) wielding (severally) a bow and a sword stand on
your two sides; Urugaya (sung by many) the wielder of a conch at the

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(four) points intervening between the quarters; LOrd VAmana (the younger
brother of INdra) overhead; the rider of Garuda on the ground and the
Supreme Person (Lord Sankarshana) wielding a plough on all sides.(23).

ఇ  హృశః యఽవ ।
తపపతం మ శఽవ ॥ ౨౪॥

పృగర   నం భగనరః ।

డనం  న ః శనం  ధవః ॥ ౨౫॥

జనమౖణ ఆనం ం యః పః ।


 నం యజ సరహభయఙరః ॥ ౨౬॥

May Hrishikesa protect your Indriyas; Narayana your vital airs; Vasudeva
(the Lord of Svetadvipa)your intellect; Aniruddha (the master of yoga)
your mind; Pisnigarbha (Pradyumna) your understanding; and Sankarshana
(the all-destroying Lord) your ahankara (ego). May Govinda (who sports
in thesenses) protect you while you are at play; Madhava while lying
down; Vaikunta while walking; the Lord Of Sri while seated; and the
Enjoyer of sacrifices inspiring terror in all evilspirits while you are
dining(24-26)
 నశ  ఽరకః ।
తతశ యరయః ॥ ౨౭॥

ట వ  త తృదయః ।


ఉ  హప హ యహః ॥ ౨౮॥

సపదృ మ వృ లశ  ।

స నశ   మహణరవః ॥ ౨౯

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Malevolent spirits such as) Dakinis, Yatudanis,and Kusmandas, evil
spirits that seize their victims taking the form of babes, Bhutas,
Pretas and Pisachas, Yakshas, Rakashasas, and Vinayakas, Kotara, Revati,
Jyeshta, Putana, (the sixteen) Matrikas and others (such as Charaki
andnJwalamuka), Unmadas (evil spirit causing insanity) and Apasmara
(those inducing apoplexy), that actually torment the body and sense
organs and interfere with the vital functions of those responsible for
evil portents of a grave nature seen in dreams and those that seize
the aged as well as youngsters (alike) -terrified at the mention of
the names of Lord Vishnu, may all these (evil spirits) die out. (27-29).

Thus it is clear that the Lord alone can be the source of true protection.
So, He has he name (Vishnusahasranama-935)
భపహః భయం సంరజం ంమపఘ భపహః ।
and Devi has the name భప in Lalthasahasranama (121).
భ జలస -  సణపహ భప ।
త చ  - అర న  జ  స ఽ  ।
ర భయ షతః ।
ఆష చ స  ర  - ఇ ।
This says that one caught in the midst of a forest or in a desolate
place, in the sea,or anywhere in the land or while in fear of animals
like tiger or shark or thieves or in mental pain should chant Devi's
names. Shri Appayya Dikshita, the great poet and devotee echos this
thought in verses 12 and 13 in his Durga Chandrakala Stuti.
 రమధదృఢలగతఽవస
మశ జ శ ః ।
యః పద చర పదస
  సఽ హృ సరజగత ॥ ౧౨॥

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Those who have lost their way in the dense forest and are distressed,
those who are floundering in the deep seas and are struggling to reach
safety, those who are being attacked by enemies they will find their
problems eased by surrendering at the feet of Durga.
బ వ మహ మృభ స 
త చ  చ మప ।
యదజనహ ర-
  సమసజన శరణం భ ॥ ౧౩॥

Great men have said that fear of incarceration, being killed, death,
loss of wealth, varities of other fears such as fear from government
agencies, thieves, serpants, animals etc., will be removed by worshipping
the Mother. I surrender to that Devi. Shri Shankaracharya was very much
aware of the fact that if one has God in his heart one need not fear
anything. So, he asks in Sivanandalahari (44) from where will fear come
when he has the Lord Shiva in the recess of his heart -Shiva the one
who holds a deer in one hand, has destroyed Gajasura and Vyagrasura,
who takes into Himself all beings at the time of pralaya, who resides
in mount Kailasa and has a white complexion.
  ఘన
కరలగమృగః కన -భ  ల-ఖణ ఽస-జః ।
 శకృశ తః-హ పఞఽ   ః? ॥

So, it should be our endeavour to firmly establish one's favourite

deity, be it Rama, Krishna or Shiva or Devi or any other form by
earnest prayers to Him and be rid of any fear. The question, then is,
how to firmly establish one's favourite God in our minds. While people
may talk of different ways, Shrimad Bhagavatam shows the easy way. It
is listening to His stories or words known as వణ. Today we

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should include reading them also in this.
శృణం సకం కృష ః ణణర నః ।
హృదన ః హభ  హృత ॥

This says that Krishna is the friend of the virtuous, Lisetening to

His praises sanctify those who listen or sing them. He abides in the
heart of those who hear His stories and uproots the evil propensities
of their mind. (Shrimad Bhagavatam-1-2-17). Such statements are to
be seen in abundance in this holy book. Today we are indeed blessed
because the expositions of holy books by learned scholars are easily
available to us in several media like radio, TV, internet, ebboks and
internet. Repetedly listening to such holy books and reading them
will gradually winnow away the blemishes of the heart like anger, greed,
lust etc and make it pure and a fit abode for the Lord to stay.

॥ ఓం తత ॥

Encoded, proofread, and translated by N.Balasubramanian nbalubn at gmail.com

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Shiva kavacham ( Brahmanda Vijaya ) Lyrics in Telugu PDF

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